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This booklet is part of the Arabic book 'Sharh Hadeeth Jibra'eel' by Shaikh Muhammad ibn Saleh al-Uthaimeen Translated by Shawana A. Aziz
Believe in the
How do we
Contents
Man either has stages or is nothing...............................................................................01 How do we believe in the Last Day?............................................................................02 1. Fitnah of the Grave..........................................................................................................04 2. Punishment of the Grave and its Blessings.............................................................06 Is the Torment in the grave for the body or the soul? 3. Resurrection......................................................................................................................10 Man might be dead, (his body) might be eaten by a lion. So, how will the resurrection take place? 4. Closeness of the sun to the creation..........................................................................12 How is it possible that the sun will be as close as a 'meel' to the creation on the Day of Judgment? 5. Accounting the people for their deeds.....................................................................14 Will there be anyone who will escape the account? 6. The Balance.......................................................................................................................16 How will the deeds be weighted since they are attributes and actions of the doers? Is there one scale or many? 7. Distribution of the Books..............................................................................................19 8. al-Hawdh (the Cistern)...................................................................................................21 9. Shafa'ah...............................................................................................................................22 The Conditions of Shafa'ah 10. The Siraat.........................................................................................................................27 11. Entrance into Paradise or Hell..................................................................................28 Are Paradise and Hell present today? Are Paradise and Hell eternal?
Once he is out of his mother's womb, he possesses knowledge, hearing, sight and actions. Man's condition in this world is not always serene rather it is peaceful and troubled, it involves hardships and relief, discrimination and justice, good and evil. You are now young and strong but one of the two things will occur to you; death or old age - therefore the life of this world is blemished and this is why it is called Dunya (Arabic word for world), from the root word, dana'a (i.e., base, lowly, ignoble) and also Dunuw (i.e., imminent, close). The world is thus lowly in comparison to the Hereafter. Man's condition in the Barzakh is more perfect than his state in this world because his condition in the Barzakh is stable. If he is from the people of good then he is blessed in his grave. His grave is widened as far as his eyes can see. It is furnished from Paradise and a door into the Paradise is opened for him. This cannot be achieved in this world. (the stage of the Hereafter is more complete than all the previous stages because) Absolute completeness is given to man in the Hereafter a complete life that cannot be compared to this worldly life with regards to any aspect.
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1.FitnahoftheGrave
The first stage after death is the fitnah of the grave. The people will face trial or will be tested in their graves regardless of whether one is buried in the ground or is thrown in the sea or is eaten by a lion or (his ashes are) dispersed in the wind. He will face this fitnah and he will be asked about three matters; a) Who is your Lord? b) What is your Religion? c) Who is your Prophet?
One's inability to recall is more distressing than being completely unaware. If you are asked about something and you are unaware of it, you will say, 'I don't know.' This is without doubt deficiency but it does not cause grief - but if you are asked about something and you knew it but you are incapable of recalling it - this causes grief. So the disbeliever will say, 'Oh, Oh.' - as if he remembers something I don't know. I heard the people say something and I said it."
Reply:
established (and thus fitnah of the grave is part of faith in the Last Day).
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blessings before his soul departs. It is said to his soul, Come out, O you soul al-Mutma'innah. Come out to the forgiveness and Pleasure of your Lord." So the soul is pleased and comes out swiftly. As for the proof from the Sunnah, the Prophet r has mentioned in numerous ahadeeth that man is blessed in his grave, and we have already mentioned some of them. The punishment of the grave is also proven from the Book and the Sunnah. Allah says about the people of Fir'awn, The Fire; they are exposed to it, morning and afternoon. This takes place before the establishment of the Hour. Allah further mentions in continuation of the verse, and on the Day when the Hour will be established (it will be said to the angels), "Cause Fir'aun's people to enter the severest torment!" [Soorah alGhafir (40): 46] Allah also says, if you could but see when the Dhalimoon (polytheists and wrongdoers, etc.) are in the agonies of death while the angels are stretching forth their hands (saying): "Deliver your souls! [Soorah alAn'am (6): 93] These (souls of the) dhalimun (disbelievers, polytheist) will defer from coming out because they will be given the tidings of punishment - we seek Allah's refuge from it. The souls hesitate and do not want to come out of the body in order to escape from what they are promised. "Deliver your souls! This day you shall be recompensed with the torment of degradation because of what you used to utter against Allah other than the truth. And you used to reject His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) with disrespect!" [Soorah al-An'am (6): 93]
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The words that are the proof in this verse are; This day you shall be recompensed. 'this (day)' in this verse means the present (day) like in the Saying of Allah, This Day I have completed your religion for you." Accordingly, 'this day' is, 'the day of death' for the dhalimoon. Allah says, But if he (the dying person) be of the deniers (of the Resurrection), the erring, then for him is entertainment with boiling water. [Soorah al-Waqi'ah (56): 92-94] We say in the Salaat (prayers),
We seek Allah's refuge from the torment of Hell and from the torment of the grave. So, the torment of the grave is proven from the Qur'an and the Sunnah and believing in it is from faith in the Last Day.
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Question: How can you say that the grave closes upon the
disbeliever until his ribs interlock into each other whereas if we were to open the grave we would find that neither the grave has changed nor is the body affected?
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3.Resurrection
Allah, the Exalted, will raise the bodies on the Day of Judgment barefooted, naked and uncircumcised. Barefooted: without any sandals or shoes, i.e., they will have no covering for the foot. Naked: without clothes Uncircumcised: without circumcision Some ahadeeth also mention, 'Buhman' i.e., without any wealth. Everyone will posses his deeds only. Resurrection (on the Day of Judgment) means reformation and does not mean a new creation as Allah says, Who will give life to these bones when they have rotted away and became dust? Say, He will give life to them Who created them for the first time! [Soorah Ya-Sin (36): 79] If it was a new creation, then the body which committed evil deeds in this world would be safe from the torment while the new body would be tormented. This is against justice. Texts (of the religion) and intellect testify that resurrection will not be in a new body but it will be returning (of the soul to the body).
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Reply: Allah the One, Who has power over everything the
One, Who says to the thing 'be' and it is He will order these bodies which have been dispersed, eaten or scattered in the wind - to return and they will return. This belief is based upon the previously mentioned principle, 'It is obligatory upon man to accept all news concerning the Ghayb (without asking how or why).
After having heard the words of Allah's Messenger r that the people will be resurrected barefooted, naked and uncircumcised, Aaisha (radhi Allahu anha) asked, 'Will the men and women be looking at each other?' The Prophet r replied, 'The issue will be far more serious than they (would care to) look at each other.' So, on that day no one will look at another because Allah says, That Day man shall flee from his brother and from his mother and his father and from his wife and his children. Everyman - that Day - will have enough to make him careless of others. [Soorah Abasa (80): 3437] - to the extent that man will even forget his offspring and relatives, When the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another. [Soorah alMu'minoon (23): 101]
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Question: Today we know that if the sun was even a handspan closer to us than it is - it would burn the earth. So how is it possible that the sun will be as close as a 'meel' to the creation on the Day of Judgment?
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when Imam Malik (rahimahullah) was asked about Istiwa (Rising) of Allah (upon the throne) how does he Istawa? He replied, "Questioning about it is Bidah." Similarly questioning about any issue of the unseen is an innovation. One's attitude concerning them should be to accept and submit. Another reply is that bodies on that Day will not be resurrected in their deficient state as in this world - incapable of bearing (the heat). Bodies will be resurrected in a complete form and therefore the people will stand on the Day of Judgment for a day whose length will be fifty thousand years without food and drink - which is not possible in this world. So the sun will be brought close and bodies will be given the ability to bear its closeness and the standing for fifty thousand years without food and drink testifies to this. (another example is that) One of the people of Paradise will look into his kingdom that will be spread as far as thousand years and he will be able to see its farthest point as he sees its closest point which is also not possible in this world. So, the bodies on the Day of Judgment are different from the bodies in this world.
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The disbelievers will not be held accountable in this (kind) way. They will be made to confess and they will be told, 'you committed this and this.' If they deny, their tongues, hands and legs will testify to their (evil) deeds - even their skin will testify against them, And they will say to their skins, Why do you testify against us? They (the body parts) will say, "Allah has caused us to speak as He causes all things to speak, and He created you the first time and to Him you are made to return. You have not been hiding against yourselves, lest your ears and your eyes and your skins testify against you but you thought that Allah knew not much of what you were doing. And that thought of yours which you thought about your Lord, has brought you to destruction, and you have become (this Day) of those utterly lost! Then, (even) if they have patience - the Fire will be a home for them. (even) if they beg to be excused - they are not of those who will ever be excused." [Soorah Fussilat (41): 21-24] The disbelievers will confess their deeds and they will be made to face humiliation due to their deeds, "and the witnesses will say, "These are the ones who lied against their Lord!" No doubt! the curse of Allah is on the Dhalimoon (polytheists, wrong-doers, oppressors, etc.)." [Soorah Hud (11): 18] So look at the difference between the account of the believer and the disbeliever. Question: Will there be anyone who will escape the account? Reply: Yes, a group will escape the account, Allah's Messenger r said that he was shown his nation and seventy thousand of them are those who will enter Paradise without being brought to account. They are the ones who do not seek ruqya, do not believe in bad omens and do not use branding; they put their trust in their Lord... [Saheeh alBukharee]
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6.TheBalance
"The weighing on that day (of Resurrection) will be the true (weighing)." [Soorah al-A'raf (7): 8] "We shall set up balances of justice on the Day of Resurrection." [Soorah al-Anbiya (21): 47] The weighing of deeds on the Day of Judgment will take place with a scale with two pans, on one pan will be placed the good deeds and the evil deeds on the other. From the apparent meaning of the texts, we understand that actions will be weighed. "So whosoever does good equal to the weight of an atom shall see it. Whosoever does evil equal to the weight of an atom shall see it." [Soorah az-Zalzalah (99): 7-8] The Messenger of Allah r said, "Two words that are beloved to Allah, are light on the tongue but heavy on the scale,
SubhanAllahi wa-biHamdihi SubhanAllahil-Adheem.' [Saheeh alBukharee, Chapter The Virtue of Praising Allah] pg.35 So, this scale will be setup for weighing the deeds of creation.
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Question: Is there one scale or many? Reply: The scholars are divided into two groups with regards
to this issue because there are texts which mention one scale for each person and there are texts which mention one scale for all, like "We shall set up balances of justice..." [Soorah al-Anbiya (21): 47] "So as for those whose scale (of good deeds) will be heavy. [Soorah al-A'raf (7): 8] and in the saying of Allah's Messenger r, "heavy on the scale." [Saheeh al-Bukharee] Some of the scholars say that the scale is one but it is a plural form considering that which will be weighed in it or considering the plurality of nations - one scale in which will be weighed the actions of Prophet Muhammads r nation and in another will be weighed the actions of Prophet Moosa's u nation and the other for the actions of Prophet Eesa's u nation. Those scholars who are of the opinion that the scale is of different types say that Allah will set a separate balance for every nation or (He will set different balances) for obligatory action and (a different balance for) recommended action. Allah knows best but what appears is that the scale is one but it is (mentioned) in plural form considering that which will be weighed in it.
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Some scholars said, (this verse means), "Allah did justice to you by making you a sufficient reckoner against yourself."
Reply: The disbeliever will take his record by his left hand but
his left hand will be dislocated behind his back. This is a recompense for his similar act (of putting the Book of Allah behind his back). So, just like he put the Book of Allah behind his back, he will be given his book (of deeds) on the Day of Judgment from behind his back a recompense equivalent to his act!
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9.Shafa'ah
Shafa'ah is of two types:
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Reply: Yes. Allah did say that after Adam committed the sin
and sought forgiveness, "Then his Lord chose him" and made him from among the guided. But Adam will refuse to intercede giving the excuse of eating from the tree because the position of intercession is a great position which requires that the intercessor be pure/upright with regards to everything since the intercessor seeks intercession on behalf of others. So if he is himself guilty, how can he be an intercessor?
The people will thus go to Nuh u and ask him to intercede but he will refuse because he had once asked for something which he had no knowledge of. He asked Allah to save his disbelieving son from drowning, "Nuh called upon his Lord and said, "O my Lord! Verily, my son is of my family! Certainly, Your Promise is true, and You are the Most Just of the judges." He (Allah) said, "O Nuh! Surely, he is not of your family. Verily, his work is unrighteous. So ask not of Me that of which you have no knowledge! I admonish you, lest you be one of the ignorant." [Soorah Hud (11): 45-46] So, Nuh u will refuse to intercede.
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The people will then come to the Khaleel of Allah, Ibraheem u, who too will refuse to intercede because he had lied thrice although, those were not lies in reality. Those were apparently the truth but the intent was contrary to the apparent and so they were likened to falsehood in some way. It is due to Ibraheem's perfect etiquette towards Allah that he will refuse to intercede. The people will come to Moosa u, who will also refuse to intercede because he killed a man without being commanded to do so. The man referred to was killed unrightfully. Moosa u came out and saw two men fighting; one was from his followers Bani Israeel and the other was from his enemy Aqbat. Moosa's u follower called for help over the enemy. Moosa u was a strong man and so the man died when Moosa u pushed him. As such Moosa u killed him before being ordered to do so and thus Moosa u will refuse to intercede. The people will then come to Eesa u who will not confess any sin rather he will acknowledge the position of Allah's Messenger r and say, Go to Muhammad r - Allah has forgiven all his past and future sins. So they will come to the Prophet r and ask him to intercede. The Prophet r will intercede with Allah and then Allah will descend to judge between His slaves. This intercession is called al-Shafa'ah alUdhma (the Great Intercession). (The right to intercede for alShafa'ah al-Udhma) is al-Maqaam al-Mahmood mentioned in the Saying of Allah, "It may be that your Lord will raise you to Maqaman Mahmooda." [Soorah al-Isra (17): 79]
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So Allah's Messenger r will intercede and Allah will descend to judge between his slaves and relieve them from this (long) standing. The Shafa'ah that are exclusive to the Prophet r also include interceding for the people of paradise to enter Paradise. After having passed over as-Siraat (the bridge), the people of Paradise will reach the door of Jannah but they will find it locked. The Prophet r will intercede with Allah to open the door of Paradise for them as Allah mentioned, "those who kept their duty to their Lord will be led to Paradise in groups till when they reach it and its gates will be opened." [Soorah az-Zumar (39): 73] Allah did not say, 'until when they reach it, the gates thereof will be opened' as He said about the people of Fire, "those who disbelieved will be driven to Hell in groups, till when they reach it, the gates thereof will be opened." [Soorah az-Zumar (39): 71] Allah said about the people of Paradise, "when they reach it, and its gates will be opened" because the gates will not be opened until after the intercession. The common Shafa'ah which is for the Prophets, Siddiqeen, martyrs and the righteous will be of two kinds: First: Shafa'ah for the believers to be taken out from the Fire. Second: Shafa'ah for the believers who deserve the Fire to be saved from entering the Fire.
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TheConditionsofShafa'ah
are three;
i) The Pleasure of Allah with the intercessor ii) The Pleasure of Allah with the one, on behalf of whom the intercession is requested iii) The Permission of Allah The proof are the following verses, "There are many angels in the heavens whose intercession will avail nothing except after Allah has given leave for whom He wills and pleases." [Soorah an-Najm (53): 26] "they cannot intercede except for him with whom He is pleased." [Soorah al-Anbiya (21): 28] "Who is he that can intercede with Him except with His Permission?" [Soorah al-Baqarah (2): 255] "On that day no intercession shall avail except the one for whom the Most Beneficent has given permission." [Soorah Ta-Ha (20): 109] This Shafa'ah will not benefit the disbelievers because Allah is not pleased with them. It is a condition of Shafa'ah that Allah is pleased with the one, on behalf of whom the Shafa'ah is requested. Therefore the idols of the mushrikeen whom the mushrikeen cling to and say, 'they are our intercessors with Allah,' will not benefit them and will not intercede for them rather they will increase their grief because Allah said, "Certainly! You (disbelievers) and that which you are worshipping now besides Allah are fuel for Hell!" [Soorah al-Anbiya (21): 98] So the idols' being the fuel of Fire will increase the sorrow of the disbelievers.
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10.TheSiraat
The Siraat is a Bridge that extends above the Fire. The people will pass over the bridge according to their deeds; some will pass like the twinkling of an eye, some will pass like lightning and some will pass like wind. All those who were quick in accepting the truth and following it will quickly pass through the bridge and whosoever was sluggish to say the truth and act upon it will be sluggish on the bridge. Only the people of Paradise will pass over this bridge while the disbelievers will not pass over it because they are from the people of Fire and we seek Allah's refuge They will come to the Fire suffering from thirst.
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Question: Are Paradise and Hell present today? Reply: Yes, Paradise and Hell are present today as is
proven in the Book and the Sunnah. Allah says concerning the Fire, "Fear the Fire which is prepared for the disbelievers." [Soorah aali-Imran (3): 131] 'prepared' means readiness. Allah says about Paradise, "March forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as are the heavens and the earth, prepared for the pious." [Soorah aali-Imran (3): 133] (here again) prepared means readiness. As for proof from the Sunnah, it is established in the two Saheehs and in other (books of Hadeeth) in the story of the eclipse of the sun that the Messenger r stood for Salaat, and Paradise and Hell were shown to him and he witnessed Paradise until he intended to reach a bunch of grapes from it but he did not take it. He r saw Fire and saw Amar ibn Luhay al-Khuza'ee dragging his intestines that were hanging from his stomach. We seek Refuge with Allah from the Fire of Hell.
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He was tormented because he was the first man who introduced Shirk amongst the Arabs. As a result, he was given a share of punishment for what he introduced and that was followed after him. He r also saw a woman being tormented in the Fire because of a cat that was under her care and it died because she did not feed it, nor let it out to eat from the vermin of the earth.... [See, Saheeh al-Bukharee] This proves that Paradise and Hell are present now.
Question: Are Paradise and Hell eternal? Reply: Paradise and Hell are eternal and they will remain
forever. The proof concerning Paradise in the Qur'an is the Saying of Allah, "Verily, those who believe and do righteous good deeds, they are the best of creatures. Their reward with their Lord is 'Adn Paradise, underneath which rivers flow, they will abide therein forever, Allah is Well-Pleased with them, and they with Him." [Soorah al-Bayyinah (98): 7-8] Allah mentioned the eternity of Hell in 3 verses of the Qur'an, In Soorah an-Nisa, "Verily, those who disbelieve and did wrong, Allah will not forgive them nor will He guide them to any way. Except the way of Hell to dwell therein forever and this is ever easy for Allah." [Soorah an-Nisa (4): 168-169] In Soorah al-Ahzab, "Verily, Allah has cursed the disbelievers and has prepared for them a flaming Fire (Hell). Wherein they will abide forever and they will find neither a protector nor a helper." [Soorah al-Ahzab (33): 64-65]
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In Soorah al-Jinn, "Whosoever disobeys Allah and His Messenger then verily for him is the Fire of Hell, he shall dwell therein forever." [Soorah al-Jinn (72): 23] It is thus proven by the clear verses of the Qur'an that the saying that Fire will be destroyed is a very weak saying which cannot be relied upon because it is not possible to rely upon a saying which is contrary to what the Qur'an has clearly explained. Rather it is not permitted for us to rely upon such a saying.
* Read more about the Last Day, the four proofs of Resurrection in the worldly life, Why the onset of the Hour is kept a Secret? Recompense, Different Kinds of Reckoning, the people of Paradise and Hell, their food and drink, Sins that will lead the believers to Hell, in,